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Title: Within You is the Power

Author: Henry Thomas Hamblin

Release Date: January, 2005 [EBook #7224]
[Yes, we are more than one year ahead of schedule]
[This file was first posted on March 27, 2003]

Edition: 10

Language: English

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*** START OF THE PROJECT GUTENBERG EBOOK WITHIN YOU IS THE POWER ***




Produced by Wendy Crockett




Within You is the Power.

by

HENRY THOMAS HAMBLIN




CONTENTS.

 PREFACE
 CHAPTER I.--Infinite Life and Power
 CHAPTER II.--The Overcoming of Life's Difficulties
 CHAPTER III.--Fate or Free-Will?
 CHAPTER IV.--Cause and Effect
 CHAPTER V.--Success
 CHAPTER VI.--Health
 CHAPTER VII.--The Secret of Abundant Supply
 CHAPTER VIII.--The Power and Limitations of the Sub-conscious Mind
 CHAPTER IX.--The Use of the Spiritual or Super-conscious Mind
 CHAPTER X.--Character Building and the Overcoming of Habit
 CHAPTER XI.--Happiness and Joy
 CHAPTER XII.--The Use and Mis-Use of Mental and Spiritual Powers
 CHAPTER XIII.--Overcoming Limitations and Awakening Inward Powers




PREFACE.


There is a power lying hidden in man, by the use of which he can rise
to higher and better things.

There is in man a greater Self, that transcends the finite self of
the sense-man, even as the mountain towers above the plain.

The object of this little book is to help men and women to bring their
inward powers of mind and spirit into expression, wisely and in
harmony with universal law; to build up character, and to find within
themselves that wondrous Self, which is their real self, and which,
when found, reveals to them that they are literally and truly sons
of God and daughters of the Most High.

There is no way whereby the discipline of life can be avoided. There
is no means by which fate can be "tricked," nor cunning device by
which the great cosmic plan can be evaded. Each life must meet its
own troubles and difficulties: each soul must pass through its deep
waters, every heart must encounter sorrow and grief. But none need
be overwhelmed in the great conflicts of life, for one who has learned
the great secret of his identity with the Universal life and Power,
dwells in an impregnable city, built upon and into the Rock of Truth,
against which the storms of life beat in vain.

While this little work does not offer any vain promises of an easy
life--for, if this were possible, it would be the greatest of all
disasters--but rather endeavours to show how to become so strong that
life looks almost easy by comparison (the life or fate does not change
or become easier, but the individual alters and becomes stronger),
yet, it does show the reader how to avoid making his life more
difficult than it need be. Most people's lives would be less filled
with trouble and suffering if they took life in the right spirit and
acted in harmony with Universal Law.

It is hoped that this little book may help many to come into harmony
with life's law and purpose and thus avoid much needless suffering:
to find the Greater Self within, which discovery brings with it a
realization of absolute security: to bring into expression and wisely
use their inner spiritual and mental forces and thus enter a life
of overcoming and almost boundless power.




CHAPTER I.

INFINITE LIFE AND POWER.


Man possesses, did he but know it, illimitable Power. [1] This Power
is of the Spirit, therefore, it is unconquerable. It is not the power
of the ordinary life, or finite will, or human mind. It transcends
these, because, being spiritual, it is of a higher order than either
physical or even mental. This Power lies dormant, and is hidden within
man until he is sufficiently evolved and unfolded to be entrusted
with its use.

  [1] The powers of the sub-conscious mind are dealt with in other
      chapters. The Powers of the Spirit are far greater and finer
      than those of the sub-conscious mind.

Thought is a spiritual power of tremendous potency, but this is not
the power of which we speak. By thought, man can either raise himself
up and connect himself with the "Power House" of the Universe, or
cut himself off entirely from the Divine Inflow. His thought is his
greatest weapon, because, by it he can either draw on the Infinite
or sever himself (in consciousness, but not in reality) from his
Divine Source.

Through the Divine Spark within him, which is really his real Self,
man is connected with the Infinite. Divine Life and Power are his,
if he _realizes_ that they are his. So long as he is ignorant of his
oneness with the Divine Source of all life, he is incapable of
appropriating the power that is really his. If, however, he enters
into this inner knowledge, he finds himself the possessor of infinite
power and unlimited resources.

This Power, then, is God's, yet it is also man's, but it is not
revealed to him until he is fit to be entrusted with it. It is only
when man realizes his oneness with his Divine Source that he becomes
filled with Its power. Many teachers and initiates lament the fact
that certain secrets are being spread broadcast to-day; secrets that,
in the past, were kept closely guarded. They fear that unillumined
and un-evolved people may make destructive use of spiritual power.
This, to the writer, appears to be improbable. It is true that strong
personalities, who have a great belief in their own power to achieve
and succeed, draw unconsciously on hidden powers, and thus are able
to raise themselves high above their fellows. The use, however, that
they can make of spiritual power for base purposes is limited, and
is not to be feared. There are others, of course, who are misusing
their powers. These are black magicians, and while they may do a
certain amount of harm, they become reduced, ultimately, to beggary
and impotence. There are also others who spend the whole of their
spare time searching for knowledge of this very subject. They read
every occult book they can lay hands on, but they never find that
for which they seek. There are spiritual powers and influences that
withhold the eyes of the seekers from seeing, until they are ready
for the revelation. When man, in his search for Truth, has given up
all selfish striving after unworthy things, and has ceased to use
his self-will in conflict with the greater Will of the Whole, he is
ready for the revelation of his oneness with the Infinite. Yielding
implicitly to the Will of the Whole may seem, to the unillumined,
an act of weakness, yet it is the entrance to a life of almost
boundless power.

Man is not separate from his Divine Source and never has been. He
is, in reality, one with the Infinite. The separation which he feels
and experiences is mental, and is due to his blindness and unbelief.
Man can never be separated from Spirit, for he himself is Spirit.
He is an integral part of one complete whole. He lives and moves and
has his being in God (Universal, Omnipresent Spirit), and God (Spirit)
dwells in him. The majority of people are unaware of this intimate
relationship with the Divine, and, because they are unaware, or
because they refuse to believe it, they are, in one sense, separated
from the inner life of God. Yet this separation is only in their
thoughts and beliefs, and not in reality. Man is not separated and
never can be, yet so long as he believes that he is separate and
alone, he will be as weak and helpless as though he actually were.
As soon as man realizes the truth of his relationship to the Infinite,
he passes from weakness to power, from death unto life. One moment
he is in the desert, afar off, weak, separate, and alone; the next,
he realizes that he is nothing less than a son of God, with all a
son's privileges and powers. He realizes, in a flash, that he is one
with his Divine Source, and that he can never be separated. He awakens
also to the fact that all the Power of the Infinite is his to draw
upon; that he can never really fail, that he is marching on to
victory.

It will thus be seen how great is the power of man's thought. While
thought is not the power of the Spirit, it is the power by which man
either connects himself up with the Infinite Power, opening himself
to the Divine Inflow, or cuts himself off and separates himself from
his Spiritual Source. Thus, in a sense, man is what he thinks he is.
If he thinks he is separate from God and cut off from His Power, then
it is as though this were really the case, and he is just as impotent
and miserable as though he actually existed apart from God. On the
other hand, if he thinks and believes that he is one with the
Infinite, he finds that it is gloriously true, and that he is really
a son of God. If he believes and thinks that he is a mere material
being, then he lives the limited life of a material being, and is
never able to rise above it. But if, on the contrary, he thinks and
believes that he is a spiritual being, then he finds that he possesses
all the powers of a spiritual being.

Again, if he thinks that his work is difficult and that he is not
equal to his tasks, he finds that really his tasks are difficult and
beyond his powers. Yet on the other hand, if he believes his work
is easy, or, at any rate, within his powers, he finds that such is
the case, and that he can do his work with ease.

The power within is infinite, for, by faith in it, man is directly
"coupled up" with the Spiritual Power of the Universe. The Divine
Spark within him connects him to the Sacred Flame, thus making him
potentially a god in the making.

A change then, must take place within man before he can enter into
his Divine inheritance. He must learn to think after the Spirit,
_i.e._, as a spiritual being, instead of after the flesh, _i.e._,
as a material creature. Like the prodigal son he must "come to
himself," and leave the husks and the swine in the far country,
returning to his Father's house, where there is bread (of life)
enough and to spare.




CHAPTER II.

THE OVERCOMING OF LIFE'S DIFFICULTIES.


The true object of life is that man may attain wisdom through
experience. This cannot be accomplished by giving in to the
difficulties of life, but only by overcoming them. The promises of
God are not made to those who fail in life's battle, but to those
who _overcome_. Neither are there any promises that man shall have
an easy time and be happy ever afterwards. Yet, it is after this that
the majority of people are for ever seeking--an easy life, a good
time, freedom from suffering and care. But, in spite of all their
seeking, they can never find that which they desire. There is always
a fly in the ointment of their pleasure, something that robs them
of true happiness; or, possibly, combinations of circumstances
conspire to upset all their plans.

Life is a paradox; the true object of life is not the attainment
of happiness, yet if we attain the true object of life we find
happiness. Those who are ignorant of life's true purpose and who
seek happiness high and low, year after year, fail to find it. Like
a will-o'-the-wisp, it for ever eludes them. On the other hand, those
who recognize the true object of life, and follow it, attain happiness
without seeking for it.

In times past, people have made God a convenience. They have thought
they could drift through life, learning none of its discipline and
then, when in trouble, or things were not to their liking, they could
pray to God and have the unpleasant circumstances taken away. The
same idea is prevalent to-day. People have left the old orthodoxy
and look to various "cults" and "isms" to get them out of their
difficulties. They do not believe now that they can curry special
favour with God by prayer, but they firmly believe that they can get
what they want from the Invisible by demanding it. They think that
by this means they can have their own way after all. By this they
mean having a good time, with no unpleasant experiences, trials,
difficulties, adversities. They are, however, merely chasing rainbows.
The easy life they seek constantly eludes them, simply because there
is no such thing. The only life that is easy is the life of the strong
soul who has overcome. His life is not easy in reality, but appears
relatively so because of his strength.

It is impossible to have an easy life, and, if it were possible, then
life would be not worth living, for the sole object of life is the
building of character and the attainment of wisdom through experience.
Life to all of us must always be full of difficulty, and it is to
help those, who, hitherto, have found life rather too much for them
that this book is being written. What the majority are seeking for
is an easy life (which they will never find, but precisely the
reverse) and for them I have no message. But to those wise and
awakened souls who are seeking for Truth, no matter from whence it
may come, and who desire to overcome life and its difficulties,
instead of weakly giving in to them, this book, it is hoped, will
bring a message.

At this stage we cannot go into the subject of why we should meet
with disasters and adversity in this life, nor why some people should
have, apparently, a smoother life than others. [2] We must therefore
be satisfied to know that we have to meet trouble and overcome
difficulty, and that it is only by so doing that we can attain wisdom
and build up character. The question, then, is not _whether_ we shall
meet the trouble and adversity or not, but rather, _how_ we shall
meet them. Shall we be victorious or shall we be submerged? Shall
we overcome life's difficulties or shall we give in to them?

  [2] This subject is dealt with in "The Path of Victory" by the
      same author, and published by The Science of Thought Press.

The majority of people are drifters on the sea of life. They are
wafted here and blown there: they are also carried hither and thither
by every current. It is only the few who realize that they have the
Power of the Infinite within them by which they can rise superior
to all their difficulties, overcome their own weaknesses, and, through
victorious experience, attain wisdom.

At this point some practical reader may say that attaining wisdom
is all very well, but what he wants is practical help. He is perhaps
out of work, has sickness in his house and is in debt. Or, he may
be well-to-do, and yet in the deepest distress and misery. To all
such I would say that they possess the Power by which they can
overcome all their difficulties, and, through overcoming, attain
wisdom. A man's success depends, more than anything, upon his
faith--his faith in the good purpose of life: his faith in the Power
of the Infinite within him and his ability to overcome every obstacle
in his path.

The extent of the Power that man can bring into his life is the
measure of his faith in that Power. If his faith in It is small, then
his life will be feeble and lacking in achievement. If his faith in
the Power within him is large, then great will be the power
manifesting in his life. The Power of the Infinite is illimitable
and inexhaustible: all that is required is an unquenchable belief
and trust in it. The weakest and most timid can make use of this
Power. There is the same Power in the timid and weak as in the brave
and strong. The weakness of the former is due to a lack of faith and
belief in the Infinite Power within them.

Difficulties and troubles there will be in every life, and sometimes
disaster and heartbreak, when the very earth slides from under the
feet, yet, by calling upon the Power within, it is possible to rise
from the ruins of cherished hopes stronger and "greater" through
experience. Happiness and true success depend upon how the troubles
and difficulties of life are met. Adversity comes to all, but if it
is met in the right manner even failure can be made the stepping-stone
to success. Trouble comes to all, but, while it makes some people
stronger and better in every way, it submerges others so that they
never rise again. The trouble is the same, it is how it is met that
makes the difference. Those who meet difficulty and adversity in
the feeble strength of their finite minds and false personality are
speedily overwhelmed and broken by the storms of life. But those who
rely upon, and have faith in the Power within them, can never be
overwhelmed, neither can they ever be defeated. The Power, being
infinite, is always sufficient, no matter how great the need may be.

One who realizes his own real spiritual identity, knows that he can
never die, that he can never be defeated, that he can never really
fail. He may lose his body through the change that is called death;
but he, the true man, can never die. Neither can he fail, though he
be defeated a thousand times--he _must_ rise again.

Only have faith in the Spiritual Power within you and you can know
all the joys of overcoming and achievement. All things will become
yours. Seek first the Kingdom within you (your spiritual union with
the Infinite, and harmony with the Divine Will and Purpose) and all
these things shall be added unto you. You will have no need to fear
the morrow, for you will know that all provision has already been
made. There will be no need to hoard up wealth, for there will be
the necessary daily supplies always available. There will be no need
to live near a doctor, for God, the Infinite Life, shall be your
health. There will be no need for regret or lamentation, for you shall
know that all is well. There will be no fear of future happenings,
for you shall realize that the Infinite One makes no mistakes.




CHAPTER III.

FATE OR FREE-WILL?


Great has been the controversy in the past, over the vexed subject
of fate versus free-will. On the one hand, fatalists claim that man
is so closely bound to the wheel of fate it is impossible for him
to live his life in any different way than that which is mapped out
for him. He can bring a quantity of first-class evidence in support
of his claim and believes in his theory with all his heart. On the
other hand, the advocate of free-will believes just as whole-heartedly
that man is not bound at all, being as free as air. He, too, can bring
plenty of evidence in support of his theory, which confirms him in
his belief. Each one of them thinks that the other is wrong, yet they
cannot both be wrong! Let us therefore examine the subject for
ourselves, for it is an important one, being intimately connected
with the subject which this book discusses.

First of all, let it be said, they are both wrong, in part, and right,
in part. Man is bound to the wheel, yet, at the same time, he has
free-will. Let us, therefore, explain this seeming paradox.

It is an ancient truth of the inner teaching that man, when he is
unevolved and before he is "unfolded," is bound to the wheel of fate
very closely. The unevolved man follows his desires, thus creating
for himself a future from which he cannot escape. When however, he
becomes more evolved and emancipated, he begins to resist following
his desires and strives, instead, to follow higher things. This
creates for him a better future and thus he becomes free in comparison
with his former slave state. Man is a slave to fate as long as he
is a slave to the desires of the earth plane. He is, however, free
to overcome lower things and thus rise to higher. When he does this
he ceases to create a painful future for himself and thus becomes
free.

There is, therefore, fate which is self created. It is necessary to
acknowledge this before we can proceed further. One who has not had
much experience of life or who has not been a close observer, may
deny that there is such a thing, but one who has had great changes
in his life, against which he has fought and struggled in vain, knows
that there is a purpose working behind the events of life, against
which even kings and mighty men are powerless. There come times in
man's life when he moves heaven and earth, figuratively speaking:
prays until he can pray no more: sacrifices, it may be, his money,
his health, his prospects, and does everything that is in the power
of a human being in a vain attempt to stave off a threatened disaster.
But, in spite of all his efforts, in spite of his cries to a pitiless
heaven, the relentless march of fate cannot be stayed. It moves
forward like a huge juggernaut and crushes his hopes, his dearest
idol, his very life itself or all that then makes his life worth
living--and leaves him desolate.

"If then," you may ask, "fate is so pitiless and so powerful, what
can be done with it and where does free-will enter into the matter?"
In reply it must be admitted at once that it is no use fighting fate.
The more man fights it, the more completely he gets broken. There
are certain main events in each life which must come to pass. These
events and changes are inevitable and it is hopeless to fight against
them. While these things, which constitute what we call fate, are
inevitable and therefore cannot be avoided, it rests with ourselves
how we meet these adversities and disasters. If we meet them in the
wrong way they break us. If, however, we meet them in the right way
we become stronger through discipline and experience, thus becoming
better fitted to bear life's responsibilities and to overcome its
difficulties and temptations. One who meets the setbacks, griefs,
bereavements and disasters of life in the right spirit becomes a
strong and rich character. He becomes mellowed through experience,
strong, stable, a helpful influence to all who meet him.

When things go smoothly and life is a merry round, no philosophy or
religion seems necessary, and "as for an inward power, what of it,
we can do very well without it." So say the thoughtless and
inexperienced, but there come times in every life, when, not only
is a philosophy, and that a very sound one, necessary, but also a
power, of which the finite self knows nothing, is needed in order
to raise the soul out of the dust and ashes of its despair. It is
one thing to try and meet trouble and adversity in the right spirit
and quite another thing to have the power to do so. One who thinks
that he has no power within him but that all the power is in
circumstances, can never rise victorious over his troubles and become
a conqueror over life's difficulties; but one who realizes that he
possesses a wonderful power that can raise him up, no matter how
crushed he may be, can never be a failure in life. No matter what
may happen to him he will play the man and act a noble part. He will
rise from the ruins of his life and build it anew in greater beauty
and splendour.

At this stage it is necessary to point out that there is a difference
between "big fate" and the circumstances of life. "Big fate" as it
sometimes is called antedates this present life and its cause does
not come within the scope of this little book. [3] Sufficient if we
say here that, through the ages, we reap as we sow, therefore our
future depends upon how we meet life and its difficulties _now_. Big
fate, then, cannot be successfully fought, simply because it is the
working of Omnipotent Law, but our life generally and its
circumstances depend upon how we meet "big fate," and how we recover
from it. No matter how seemingly unkind "fate" may be, it is possible
for us to make our life a beautiful thing. Inspired and energized
by the Power within, we can rise from the ashes of our dead hopes
to build anew our life in greater beauty and more in harmony with
the Divine Ideal.

  [3] In addition to the "fate" or "future" which every thought and
      action builds, there is, behind all evolution, a gigantic plan.
      This wonderful plan that embraces all, from the stupendous
      conception of a limitless universe down to the smallest
      electron, is being worked out through the ages with absolute
      precision. Nothing can prevent this plan from being brought
      into manifestation. It gathers up our past and weaves it into
      our present life, just in the same way that it is busily
      gathering up our present life and weaving it into future fate.
      It works it all into the big plan, somehow, and with infinite
      skill. The plan is bound to be followed (this, too, is fate)
      but HOW we follow it, either with willingness and happiness,
      or opposition or woe, rests with us (this is free will).

Those who have studied the Occult sciences may say "what about
planetary influences?" They will point out that, according to the
ancient science of astrology, a man's life is determined by the "star"
under which he is born. This is true, if he gives in to the influences
around his path. At different times in his life man meets with
influences that are sometimes "favourable" and at other times,
adverse. These influences are, however, only influences after all,
and one who will stand firm during periods of adversity and refuse
to give in, relying upon the great Power within to carry him through,
will find that he can weather all storms of life and come out of his
trials greatly strengthened. He cannot prevent these influences from
coming around his path of life, but he can rise superior to them.
He will meet with failures and set-backs but he will make of these,
stepping-stones to success. He will experience griefs and
bereavements, but out of these he will build a finer character and
rise to higher things. One, however, who gives in to these things,
refusing to rise again and reconstruct his life, condemns himself
to further suffering, thus making utter shipwreck of his life.

Let the despairing take heart again. Believe in the Power within you
and you will rise to heights before undreamed of. With this Power
to help you, you can accomplish the apparently impossible.


  APPENDIX TO CHAPTER III.


Our life here is not governed by a capricious Being who blows first
hot and then cold or who favours one person and tortures another.
The Supreme Being works through laws that are absolutely just and
unchanging. Therefore all disaster and trouble in the life is the
effect of certain causes. These causes are our own wrong doing in
the past, which set in motion forces, against which the power and
wit and wisdom of man are powerless. [4] However, because the
fundamental law of the Universe is love, it follows that the working
of the law of cause and effect is not vindictive. Its object is our
highest good, viz., to bring us into union with the Divine or in tune
with the Infinite. Therefore, by rising up to a higher plane and
coming more into harmony and union with the Divine, we rob even big
fate of something of its power. We cannot oppose it, for by so doing
we fight against Omnipotence, but we can _forestall_ it by doing
willingly, and of our own accord, that very thing which experience
comes to teach us.

  [4] Another cause is that the soul has failed to learn certain
      lessons, therefore, in this life, many painful experiences are
      brought to bear, in such a way, as to teach the necessary
      lessons. The lessons are, however, learnt only if painful or
      unpleasant experiences are met in the right way. So long as
      man believes that he is unjustly treated by fate and that he
      does not "deserve" what life metes out to him, he intensifies
      his troubles, both now and hereafter, through not learning the
      lessons that life desires to teach. When, however man realizes
      and admits that life is just and that the cause of all his
      troubles is within himself, he, like the prodigal son comes
      to himself and, soon afterwards, begins his homeward journey.
      Yet another cause is that the soul is deficient in character.
      Strength and stability of character can be built up through
      the soul meeting trouble and difficulty. Again it must be
      pointed out that they must be met in the right spirit.

It will be seen then, that our future depends entirely upon the way
we think and act in this life. Our future lies in our own hands. If
we violate the law of love in this life, we create disaster and
suffering for the future, which will have to be met, in the form of
"big fate" of a painful character, some day. Therefore, by right
thinking and right doing now, we not only ameliorate conditions in
this life, but we also create a future that will be more harmonious
and freer than anything we have experienced hitherto.

It is also necessary to point out that, even in this life, some of
its big disasters are the result of thoughts and actions committed
during this present existence. A youth or young man may commit a
folly that brings, in after life, a terrible retribution. Or he may
do another man a grievous wrong and years afterwards someone else
does the same wrong to him. It is always an eye for an eye and a
tooth for a tooth on this plane of cause and effect, but the Great
Way Shower, by His teaching of the power of love, enables us to rise
above these lower things and live a life of harmony and peace.




CHAPTER IV.

CAUSE AND EFFECT.


Man is the cause of the disasters in his life. He reaps through the
ages exactly as he sows. Life is perfectly just and rewards every
man according to his works. The fate of the present is the reaping
of his sowing in, it may be, a distant past. Therefore, the disasters
and sufferings of this life, must not be attributed to the
interference of a capricious and unreasonable God, for the truth is,
they are due to the exact working of a perfectly just law. Fate, once
created, is irrevocable. It can neither be fought nor evaded. By
fighting against fate, man merely smashes himself to pieces. To do
so, is equivalent to running his head against a stone cliff: the
harder he charges, the greater the damage to his head--but the cliff
is unaffected. Fate, although largely self-created, is really the
Divine purpose of life: therefore, to resist it is to fight against
God. Fate, again is not punishment, in any vindictive sense, it is
the drawing together of certain remedial experiences, through which
the soul can learn the lessons it has failed to learn in past ages
and thus attain wisdom. The object of fate is the highest good of
the individual, although it may entail suffering and painful
experiences.

Because the disasters in man's life are due to past wrong doing, it
naturally follows that his future depends upon the kind of life that
he lives to-day. If, in the past, he has created for himself a
sequence of events and experiences, from which it is impossible for
him to escape, it is obvious that his future lives depend entirely
upon how he lives the present one. It will be seen that if man can
learn the lessons of the present life, and live in such a way as to
cease creating trouble for the future, he is beginning to climb the
Path of Liberation, which is the road all advanced souls have to
follow, or, rather, have the privilege of following. By following
this path, man ceases to be bound to the wheel of fate.

This little work does not teach reincarnation, but its teaching is
based on a belief that man, in reality, is a spiritual being, a Divine
Spark from the Sacred Fire. Spirit being immortal has no beginning
or end therefore always lives. This present life is one of countless
experiences, each one of which helps to build up character. There
is no death, but only changes from one vehicle to another. There is
no beginning, or end, or time in reality, these are mere limitations
of the human mind. It is impossible for man to die: he can only leave
his body. He cannot kill himself, try how he will: he can only force
himself out of his body. Man must always go on, whether he likes it
or not: he proceeds through the ages, _reaping exactly as he sows_.

We have already seen that man cannot avoid or fight successfully
against fate, but that he can become free from the wheel of fate by
living a life in harmony with Divine Law. [5] At this point it is
necessary to point out that most of man's troubles are not caused
by fate at all, but are due to his fighting against or trying to
resist the great plan. If the experiences of life are resisted, or
an attempt is made to evade its discipline, troubles and difficulties
will repeat, becoming more painful and insistent until their lesson
is learnt and the life changed accordingly. Therefore man has it in
his power greatly to improve his present life, as well as to create
a far better future, simply by living his life to-day in harmony with
Divine Law. Further, it is necessary to point out that all thought
and action have an _immediate_ as well as a far reaching effect. It
is true that the full effect of life here is not reaped until after
our little course on this plane has been run, but great differences
are effected in the present life nevertheless. The way a youth makes
use of, or throws away his opportunities, either makes or mars, to
a very large extent, his adult career. Opportunities, once allowed
to pass, can never be recalled. Sins committed and wrongs done to
our fellow men have an unpleasant habit of repeating themselves in
a reversed way later in life. For instance, a man may get on in life,
and, in his selfish climb, may trample on one weaker than himself,
ruining him and driving him to despair. Years afterwards, he will
probably be treated in exactly the same way by someone stronger and
more favourably situated than himself. Therefore, there is an
immediate sowing and reaping that finds fruition in this life. By
"immediate" is meant, within the compass of this life. The reaping
may be delayed ten or twenty years, but in the writer's experience,
it not infrequently comes. "Whatsoever a man soweth, that shall he
also reap." Those, therefore, who think that life is not just, and
who whine and complain about the way they are treated, are simply
increasing their own troubles. Until man realizes that the cause of
all his troubles is within himself he can never do anything to remedy
matters, because, obviously, the only thing that is required is for
him to change within. Man has to become changed within before his
life can be altered. His thoughts, his ideals, his attitude towards
life must all become transformed. When this change has been effected,
he not only begins to repair his present life, but he creates a fairer
and nobler life for the future.

  [5] This is the inner secret of all esoteric teaching. The new
      birth, or regeneration, means the awakening of the soul to
      conscious immortality. The old self, that was bound to the
      wheel of fate and the plane of cause and effect from which it
      could never free itself, owing to the fact that it was
      continually binding itself to the wheel afresh, through
      following selfish desires, dies, and a new self is born. In
      other words, the consciousness is raised from the plane of sin
      and death, of sensuality and desire, of restriction and
      captivity, to the higher plane of Spirit, where man realizes
      that he is a son of God. He discovers that the Divine Spark
      within is his true self. He realizes also that he has always
      lived--in his real Spiritual Self. Beginning and end, like
      change and decay, belong purely to the material plane and have
      no place in Reality. They form part of this present three
      dimensional existence but have no reality. Endless being is
      the reality. Anything short of this is mere illusion. It is
      not necessary, therefore, to believe in the theory of
      reincarnation or that all our experiences must of necessity
      take place on this plane. Sufficient to know that we can never
      die, that we cannot escape from ourselves, and that to neglect
      seeking with all our heart for union once again with our Divine
      Source, is merely to prolong our sufferings.

Man, then, has to change. His desires and aspirations, instead of
being directed towards hate and evil must be transformed to love and
good. Instead of wallowing in lust and selfishness he must lift
himself to higher and better things. How can this be done? It cannot
be accomplished by the finite man at all, but it can be achieved by
the Infinite Power within. It is only when man realizes his oneness
with the Infinite and _believes_ that Omnipotent Power is at his
disposal, that the Spiritual Power within becomes available. So long
as man has doubts and fears or disbeliefs, this special power is not
available. It is his, but his state of heart and mind prevents him
from either realizing the presence of the Power or making use of it.
Before the machinery of a workshop can run it must be connected up
with the engine room. In the same way, man, before he can live the
new life, must become one with the Infinite Life and Power.

Entering this new life of power, does not take away life's
experiences, its trials, troubles and adversities, but the change
within does prevent the creation of unnecessary troubles and
suffering. Also even a so-called unkind fate loses much of its power
to wound, for the higher man rises into union with God and Infinite
Love, the less power it has in his life. It still operates, but it
fails to wound so deeply, for man, seeing with illumined eyes, knows
that it is good that has come to bless; and not evil that has come
to slay. Painful fate loses its power to hurt when man ceases to
resist it and meets it with open arms, seeking to learn the lessons
that it has to teach.




CHAPTER V.

SUCCESS.


What is meant here by success is the achievement of something worth
while, that shall make the world better and richer, and add something
to the common good. Our sphere in life may be very humble, but if
we overcome our own weaknesses, help others along life's pathway,
and do our daily work better than we need, our life cannot be other
than successful. If, at the end of our life, we can be thankful for
it, realizing that we have made the best possible use of it, we have
achieved real success.

Success, to the unillumined, may mean the accumulation of wealth and
the winning of fame. Yet those who give up their lives to the
acquirement of these things are the greatest failures in life. They
gain wealth, it is true, but they find that their money can buy only
those things that bring no satisfaction: that it cannot purchase for
them any of the things which are really worth having. Success of this
hollow kind, can be won, but at too great a price. The greatest
Teacher of all once said: "For what shall it profit man, if he shall
gain the whole world and lose his own soul?" What _does_ it profit
a man if he "gets on" at the cost of happiness, health, joy of living,
domestic life, and the ability to appreciate Nature's beauties and
simple pleasures?

Yet man must be a striver. He must be for ever seeking better things
and to express himself more perfectly. One who drifts through life,
making no effort to rise to better things, is not worthy of the name
of citizen. Man, if he is to be worthy of the name, must be for ever
striving, overcoming, rising. Failure in life is always due to
weakness of character. It is only strong characters who can resist
the buffetings of life and overcome its difficulties. The man who
would make his life worthy of respect and who would rise to high
achievement and service, will be confronted by difficulty at every
turn. This is as it should be, for it weeds out the weaklings and
unworthy aspirants, and awards the spoils to those who exhibit faith,
courage, steadfastness, patience, perseverance, persistence,
cheerfulness, and strength of character, generally. Success,
especially material success, is not, in itself, of much benefit to
the one who wins it. It does not satisfy for long, but it is valuable
in other ways. For instance, success, based on service, is a benefit
to the community. If, it were not for successful people of this type
the ordinary man in the rut would have a bad time. Also, the winning
of success builds up character. One who would be successful in the
battle of life, must be prepared to be tested and tried in every
possible way. One who survives them all is built up in character in
almost every direction. Even in his success, however, he will be
tempted and tried. One who is engaged in the harsh struggle of
business, or who takes part in public life, may, if he does not watch
himself very carefully, become hard and callous. Of all failures this
is probably the worst. One who succeeds in other directions and
becomes a "hard man," is, after all, a sorry failure.

Again, people of the successful, striving, climbing type, are tempted
far more than those who are afraid to venture and who remain in the
valley of mediocrity. This is true, not only of those who seek to
climb the steep path of spiritual attainment, but also of those who
are successful in mundane affairs. In each case, they have placed
in their keeping great powers and influence such as the ordinary man
little dreams of. This is a grave responsibility, for if these powers
are used for self-aggrandisement the results are disastrous. Thus,
those who climb, are beset on all sides by temptations of a very
subtle kind, which, if yielded to, will ruin the life and do grave
injury to the soul.

Life is a continual battle. To the ordinary person it is generally
a fight with circumstances and the ordinary difficulties of life
which are very important in his eyes. The more advanced soul is not
troubled much by these things--he rises above them--but he is tempted
and tried to a much greater degree, and in a far more subtle manner.
Those who think that by following a certain "cult" or "ism," they
will be able to have an uneventful walk through life are merely
deluding themselves. As he learns to overcome the difficulties of
life which baffle the ordinary individual, he will be tempted and
tried in other and more subtle ways. This is because life is not for
mere passing pleasure, but is for the building up of character,
through experience. Therefore, one who would succeed must be strong,
and wise and patient. Those who aspire to make their lives really
worth while: who desire to serve their fellows more perfectly: who
want to build up character through experience and overcome all their
weaknesses, inherited or otherwise, must look within for power and
wisdom.

It must be pointed out, however, that man must not use his spiritual
powers for selfish purposes and self-aggrandisement. There is an
immutable law, which has been known to the inner teaching all through
the ages, that forbids the use of spiritual powers for the creation
of wealth or even of daily bread. Jesus was subject to the same
spiritual law, and was tempted exactly in the same way as we. The
tempter said: "Command this stone that it be made bread." If Christ
had turned the stone into bread, He would have failed in His great
mission, but He knew the law. There are thousands of people to-day
who are trying, not only to turn, by the mis-use of their spiritual
powers, stones into bread, but also into motor cars, fat bank balances
and lands and houses. Such are heading to disaster, for they are
working _against_ the combined Spiritual Power of the Universe. The
Enemy of Souls offers those who have learned to tap the inexhaustible
Power of the Universe, and who have discovered that they are sons
of God, wealth, power, pomp, the applause of men--the glittering
things that perish--if only they will mis-use their God-given power.
Like Jesus, they must refuse. They must put service before self, and
give instead of grasping.

Thousands are being taught to-day to force their human will upon life
and to use occult powers for the acquisition of wealth and power.
They are taught to enter the Silence and demand "what they want."
"How to get what you want" is the slogan of these modern teachers.
Not merit, not service, not giving, but demanding, compelling by human
will-power and by the use of occult forces. This is another device
of the Enemy of Souls, and it is taking tens of thousands of seekers
for Truth out of the Path. This subject is dealt with more fully in
a separate chapter.

If, however, man's ambition is to serve and to give, instead of to
grasp and to grab: if, also, he seeks success through merit and not
through the mis-use of his spiritual powers, he can go forward and
the Power will go with him and will help him. When once the Power
has been aroused, man must cease all purely selfish striving,
although, of course, there will still be much selfishness in his
motive. He must seek his success through service and through following
noble aims: through merit and a fair exchange, instead of trying to
wring success from life, no matter who may suffer thereby.

Further, when this Power has been brought into expression it must
only be used in love, for if it used otherwise it will destroy the
user. Again, the Power must not be used by the finite human will,
but an endeavour must be made to find what the Will of the Whole is,
and to work in harmony with it.

Behind each life is the Divine Will and Purpose. Each life is perfect
as it is imaged in the Universal Mind. The highest success, indeed,
the only true success, is to live the life according to the great
Cosmic Purpose, or, in other words, as it is imaged in the One Mind.

Do not imagine, however, that it is the Will of the Universal Mind
that man should be a failure or lacking in achievement. Far from it,
for we have only to contemplate the Universe to see that the Infinite
Mind is for ever achieving and that it never fails. Man, too, must
succeed, but let him mix wisdom with his ambition, and work for the
benefit of the Whole, rather than for any purely selfish purpose.

It is natural for man to "get on" in life, to a moderate extent. [6]
In order to "get on" he must become more efficient, and thus serve
life and his fellows better. Therefore, there is no harm in success
of this kind. It is natural and laudable also for one in poor and
unlovely surroundings to have an ambition to raise himself to better
circumstances. It is only right that he should desire to make life
brighter and better for his wife and family. So long as he indulges
in ambition wisely, and if he seeks success through _better service_
to his fellows, his is a laudable purpose. If, however, he does not
curb and control his ambition but allows it to "run away" with him,
he will lose all real joy in life, and, at the last, when it is too
late, learn, to his sorrow, that his life, through too much "success,"
has been a failure.

  [6] It must not be deduced from this that the author deprecates
      large achievement. There must always be the few who have to
      bear huge responsibilities. The real success of the lives of
      these great ones depends entirely upon their MOTIVE. If they
      seek merely power, fame and self-aggrandisement, then their
      life, no matter how it may APPEAR otherwise, can be only a
      failure. If, however, their motive is SERVICE, then their life
      is truly successful, no matter how it may appear to be
      otherwise.

The writer's experience has been that it is necessary that we should
always be progressing, achieving, overcoming and endeavouring to
succeed. One of the greatest laws of the Universe is progress,
therefore it is fatal to stand still. We must go forward, we must
achieve, we must accomplish things. If we do so, we may find that
many things which cost us much effort, and hard work are not worth
the having, yet all the time we are learning, through experience,
and are being strengthened and prepared for greater things. Through
repeated failure to find true satisfaction we arrive finally at true
knowledge, wisdom and understanding. We are wise then, if, with the
world at our feet, we can be satisfied with a very moderate material
success, and turn our attention and aspirations to higher and better
things.

In concluding this chapter let it be pointed out that success and
achievement will not drop ready made from heaven into your lap. All
who succeed are gluttons for work, toiling whilst others play and
sleep. All teaching to the contrary is erroneous. To think that
success is going to come to you when it is unmerited, simply because
you make use of "affirmations" or employ mental "treatments," is folly
of the first water. On the other hand, to use the inner forces in
an occult way, so as to compel material things or "success,"
so-called, in any shape or form, to come to you, is black magic. One
who stoops to such practices becomes a black magician, earning for
himself a terrible retribution. There is only one way to succeed in
the affairs of life, and that is by raising oneself to greater
usefulness and service. By doing things better than they have been
done before, by bearing greater responsibility, you serve humanity
better, and therefore merit success. "It is more blessed to give than
to receive," said the Master, and this is true even in the practical
and material affairs of life. First, you must give better and more
valuable service: in other words, deserve and merit before you expect
to see it materialize. You must sow before you can reap: you must
become too big for your present position before you are capable of
occupying a larger one. You must grow and expand in every possible
way, and as you grow so will your success increase. Outward success
is only a reflection, so to speak, of what you really are, and a
result of greater and more valuable service to humanity. It requires
great effort and determination to get out of the rut, but so long
as your ambition is not ignoble or selfish, there will be found within
you power sufficient for all your needs.

To win success, either in the hurly-burly of life, or the more
difficult path of spiritual progress, demands imagination, vision,
courage, faith, determination, persistence, perseverance, hope,
cheerfulness and other qualities. These are all to be found within.
All these qualities lie more or less dormant within, and can be called
into expression if we believe that Infinite Power is ours.

Again, however, must the warning be repeated that this Power must
not be used for selfish self-aggrandisement, still less may it be
used, or, rather, mis-used, either to influence or dominate others.
If this Power is mis-used the results are terrible and disastrous.
Therefore, use the Power only for the achievement of good and noble
aims and in service which shall enrich the life of your fellows,
adding to the common good. Having arrived at this stage you must go
forward. There can be no holding back. Ever onward, the Divine Urge
is sending you, to greater achievement and accomplishment. Just as
surely as the planets must revolve round the sun and fulfil their
destiny, so also must you go forward. See to it, then, that your aims
and ambitions are based upon eternal wisdom, for upon this does your
whole future depend.




CHAPTER VI.

HEALTH.


It is impossible, in a little work of this description to explain
why it is that one person inherits a weak and ailing body and another
enjoys a strong and robust constitution. Sufficient for us here to
notice that the days of rude, rugged health are passing, and that
man is becoming more highly strung, nervous and psychic in his
make-up. The old type of rude, unconscious health was due to the
animal-like nature of man, which caused his body to be governed more
completely by the instinctive mind. Less evolved humans are not
affected, apparently, by the mental storms, psychic changes, and
spiritual disharmonies that disturb the health of the more evolved
types. We have an illustration of this in the case of some forms of
insanity. The patient "goes out of his mind," with the result that
his bodily health becomes wonderfully good. The instinctive mind takes
control of things, and rude, robust animal health is the result. When
the patient was sane and his mind filled with worry, ambitions, plans,
cares, lusts, hates and griefs, he was probably very far from well.
This would be due to the disturbing effects of his thoughts and
uncontrolled emotions. When, therefore, his conscious mind gave way
and he became happy in an imbecile way, he ceased to think of these
disturbing things, with the result that the instinctive, animal mind
was able to work undisturbed.

It is of no use sighing for "the good old times," when people were
rugged and strong in the way that savages are rugged and strong, for
evolution has decreed that man shall change into a higher and more
nervous and sensitive type. In this sensitive type wrong thoughts
and emotions quickly produce pain and suffering. The majority of
people do not know what good health is. Not only do they suffer from
minor ailments, such as headaches, indigestion, rheumatism, neuritis,
but they also never feel hearty or completely well. They are strangers
to the joy of living. Life does not thrill them: nothing quickens
their blood: they have no moments of vivid ecstasy--in other words,
they do not live, they merely exist at a poor dying rate.

Again, the majority of people are susceptible to infectious diseases
and epidemics, yet, if they were really well, they would be immune.
Instead, however, of seeking immunity through health, they are seeking
it through the use of vaccines and serums, thus adding to the burdens
which the body has to bear. All attempts in this direction are bound
to end in failure, for, as fast as one disease is suppressed another
one will appear.

Many people look upon disease and sickness as inevitable, yet the
truth is that health is the normal state and ill-health an
abnormality. In tracing back ill-health to its source, we find, first
of all, that it is due to disobedience of natural law. Large numbers
of people break nearly every known natural law of health, and are
surprised that they become ill. Yet the wonder is that they are as
well as they are. Yet, while obedience to nature's laws and the use
of nature-cure methods will carry us a certain part of the way, we
find that there must be causes even deeper than those which are
physical. We are confronted by the fact that there are many people
who obey every known physical law of health, who bathe, exercise,
breathe, eat and drink scientifically, who adopt nature-cure methods
instead of drugs and serums, who yet cannot find health. Therefore
we must search deeper and go to the mind in order to discover the
cause of ill-health.

When we look to the mind we find a prolific cause of sickness. Man
thinks himself into ill-health and disease. It is well known that
thinking about disease and sickness produces them in the body. People
who are for ever thinking about disease, illness, operations and other
morbid subjects, become a prey to these things. Those who believe
that sickness is inevitable, manifest it in their life. Morbid
thinking produces a morbid state of the body, causing it either to
fall an easy prey to infection or to break down into chronic
ill-health, or even disease. Allowing the thoughts to dwell upon
morbid things is a sure way to sickness and invalidism.

Man is not only made ill by his own negative thoughts and emotions,
he is also under the hypnotic spell of the race mind. "The God of
this world hath blinded the minds of them which believe not." We are
all under the spell, more or less, of a huge illusion. The evil,
disease, sickness and other imperfections that we see and experience,
have no reality, _in reality_, but have an _existence_ in _unreality_.
[7] Although they are not real in a real sense, yet they are terribly
real to this present limited consciousness. By realizing the truth,
and by thinking and living in its light and power, the hypnotic spell
becomes broken, not completely, else we should not grow old, but to
such an extent that a state of greatly improved health can be enjoyed.

  [7] For a fuller explanation of this metaphysical statement see
      Science of Thought Text Books, Nos. I. and II.

We are also hypnotically affected by suggestion, which reaches us
from a thousand different sources. The conversations of friends and
acquaintances, affect us adversely. Their belief in disease and
sickness as realities, and in its inevitableness, colours all their
conversation, and, unless we guard against it, this unconsciously
affects us. Newspapers, magazines, books, all steeped in the same
error, also influence us unless we have become too positive to be
affected. From innumerable sources it is subtly suggested to us that
disease, sickness, infection are realities that cannot be evaded,
and to which we are prone. The effect of all this, putting it in
simple and elementary language, is to divert the life power into
wrong channels, thus producing disease and ill-health in place of
perfection. The normal state of health has to give place to an
abnormal state of disease or sickness. The normal health-state is,
however, restored when Truth is realized, and the life lived in Its
light and power. Absolute Truth and Perfection stand behind all the
illusion and imperfection of the sense life. It is by realizing the
Truth and the perfection of the Reality, and by establishing the
thought-life in Truth, so that our thoughts cease to be negative and
based on error and illusion, that health is to be found.

It is often said that ill-health is the result of sin. It is, for
thinking about disease, sickness and ill-health, believing them to
be inevitable, is one of the greatest of sins. The way of life is
to walk (think and act) after the Spirit (which is perfect, whole,
immortal and incorruptible) and not after the flesh (corruption,
disease, sickness, death). By thinking "after the flesh" we dishonour
God who is absolute Wholeness and Perfection, and cut ourselves off
from the Divine Life and Power.

But there are other ways by which wrong thinking destroys the health.
Thinking thoughts of lust is a prolific cause of unhappiness, sickness
and nervous disease. The divine forces of life are directed into a
wrong channel, resulting either in indulgence and inevitable weakening
of body, brain and will, or in repression and its consequent nervous
diseases. If the thoughts are allowed to dwell upon impurity, evil
results must follow in some form, either in action or ill-health,
or both. Thought must be controlled and reversed continually. Not
repressed, but reversed, be it noted, for there is a tremendous
difference between the two. Repression creates nervous trouble, but
by reversing or transmuting the thoughts the life becomes transformed,
and the bodily health greatly improved.

Further, indulging in thoughts of hate, resentment, ill-will, fear,
worry, care, grief, and anxiety, produces ill-health, and, by lowering
the tone of the body, lays it open to infection and disease. We
therefore see that the state of the mind and the character of the
thoughts are important factors which cannot be ignored. It is useless
to treat either ill-health or disease if they are merely the external
_effects_ of hidden causes of the mind. In order to effect a cure
we have to get back to the cause of the trouble.

Thought control [8] is a great assistance. Substituting a right or
positive thought for a wrong one, will, in course of time, work
wonders in the life. In the sub-conscious we have an illimitable power
of extraordinary intelligence. According to our thoughts this
wonderful power either builds up health, harmony and beauty in our
life and body, or just the reverse. The power is good, the
intelligence is apparently infinite, but it goes where-ever our
thoughts direct it. By our thinking, therefore, we either create or
destroy, produce either good or evil. If, therefore, all our thoughts
are good, positive and constructive, it follows that both our body
and our life must become built up in harmony and perfection. The
question is, can this be done? It can be done if we have the desire,
and are willing to discipline ourselves and persevere in the face,
often, of seeming failure. Some readers may say, at this point, that
they have no desire to be so frightfully good, that they are not
prepared to give up lust, impurity, hate, anger, malice and thoughts
and emotions of this kind. Very well, if this is so, they must go
on and learn, through suffering, the lesson which they refuse to learn
willingly. Others may say: "Yes, I want to control my thoughts, but
how can I cease to worry when I have so much about which to worry,
and how can I cease to hate when I have been so deeply wronged?" This
brings us to an even deeper cause of ill-health than that of mind,
viz., the attitude of the heart. Our scriptures tell us that "as a
man thinketh in his _heart_ so is he." By "heart" is meant the soul
or feeling, desiring part of man. It is here where the conflict
between the self-will and the Divine Will, between the desires of
the flesh and the longings of the Spirit take place. The real root
cause of all unhappiness, disharmony and ill-health is spiritual,
and not merely mental or physical. The latter are contributory causes,
but the former is the fundamental cause. Spiritual disharmony is,
in reality, the cause of all ill-health and disease. Until spiritual
harmony is restored, man is a kingdom divided against itself, which,
as our Lord said, cannot stand. Healing, then, must be of a spiritual
character. Until this harmony exists there can be no overcoming of
hate thoughts, fear thoughts or worry thoughts, and until these are
overcome there can be no true healing. Our Lord's healing was a
gracious healing of the Spirit. It restored inward harmony by
forgiving sin, by changing the heart's desires, by bringing the will
of the subject into harmony with the Divine Will of the Whole. Our
Lord's healing was not accomplished by means of suggestion, neither
was it achieved by human will power; it was done by a bringing into
harmony of the heart and desires and will with the Divine Will. At
the same time there must have been a revelation of the truth that
the Will of God is love, wholeness, joy and perfection, and not
disease, sickness and misery.

  [8] See also "The Power of Thought" by the same author, published
      by The Science of Thought Press, Chichester.

Mental healing does not become possible until we have made our peace
with God. Until we have surrendered entirely to the love principle,
we cannot overcome our hate thoughts and malice thoughts or resentment
thoughts, by transmuting them into thoughts of love. Until we
surrender to the Divine Will and leave all our problems to the
Infinite Mind, we cannot cease to worry and fear. Mental discipline
and thought-control are necessary after this inward change has taken
place, for we all have to work out our own salvation, but the
essential thing is the inward heart surrender in love and trust. So
long as we hate our brother, or fear what the morrow may bring forth,
or worry about the things of this life, we can never be well. When,
however, we have become attuned to the Divine Harmony, and have learnt
to control our thoughts and emotions and to transmute fleshly and
material desires into loving service, a state of wholeness is the
inevitable result. Old, deeply-seated disorders die away, and a steady
improvement in the state of health takes its place.

In order to regain health it is necessary to raise oneself up
continually to the Divine Ideal of health, harmony and perfection.
But this is useless if there still remains a clashing of the personal
will with the Divine Will, or if there is any hate, malice, envy,
or fear in the heart. The will must be surrendered to the greater
Will (this, in reality, is our highest good, for the fulfilment of
the Divine Will is the happy destiny of man): the heart must forgive
and be filled with love; fear must be cast out, and replaced by
confidence and complete trust, before we can enter into that happy,
care-free, restful state which is necessary for healing. Health is
harmony--a delicate balance and adjustment between spirit, soul, mind
and body. This harmony is dependent entirely upon the greater harmony
between ourselves and God. So long as there is a conflict of will,
so long as there is hate or resentment, so long as there is
selfishness or while there is fear, this harmony cannot exist.
Therefore, the bed-rock cause of health is spiritual harmony, all
healing being a restoration of harmony between man and his Divine
Source. When this harmony is restored, man is no longer a kingdom
divided against itself, for he becomes established in _unity_: he
works with the Universe and the Divine Laws of his being, instead
of against them. The Divine Life and Power flow through him unimpeded,
promoting perfect sub-conscious functioning. His thoughts become
cleansed at their source ("Create in me a clean heart, O God, and
renew a right spirit within me," "Cleanse Thou me from _secret_
faults"). He becomes free from the hypnotic spell of the race mind:
his eyes, through the influence of the Divine Spirit, become opened
to the Truth; therefore he is no longer blinded by the Prince of this
world. In the Divine Union he becomes free. (In Christ all are made
alive).

The subject of grief and its effect upon health has purposely been
left to the last. No amount of right thinking will prevent
bereavements in this life. These form part of the necessary discipline
of life, and it depends entirely upon how we meet our trials whether
they shall be hurtful or the greatest possible blessing. By rebelling
against life's discipline, griefs become hurtful, but the hurt is
not in the bereavement itself, but in the attitude of the mind and
heart. Until the soul is able to drink the cup of sorrow willingly,
and say "Thy Will be done," bereavement is hurtful, destroying both
health and happiness. The cause of the hurt is, however, in the
hardness of heart, and not in the bereavement itself. There must,
therefore, be submission and an acknowledgment that the discipline
is necessary. This does not imply, however, a weak giving-in to grief
and mourning. One who has been bereaved can never, it is true, be
the same again, for he or she becomes more chastened, more loving,
more sympathetic, richer and more mellow in character. The loved one
can never be forgotten, but that is no reason why the heart should
be bowed down by grief and the life made desolate by sorrow. In such
cases true religion, not religiousness, is the only thing that can
satisfy the soul, harmonize the mind, and heal the body. To be
established in Truth, knowing that all is well: that God makes no
mistakes and that there is, in reality, no death but only change,
is the only way by which bereavement can be made to be a blessing
in disguise. When this stage is reached, grief is overcome, death
being swallowed up in victory. The only panacea for all life's
troubles is conscious harmony with our Divine Source and the Divine
Will and Purpose which desire only our highest good.




CHAPTER VII.

THE SECRET OF ABUNDANT SUPPLY.


It is a metaphysical truth that the outward life is a reflection of
the thought life. Our life is affected by our habit of thinking and
attitude of mind, in two ways: first, all our actions are
unconsciously influenced by our thoughts, thus helping to bring into
manifestation, or attracting to us, an environment that corresponds
to our thoughts. [9] Secondly, we discharge or emit an influence,
silent and invisible, that no doubt affects other people. They are
probably not aware of it, but they are either repelled or attracted
by this silent influence. Thus, if our thoughts and mental attitude
are of the wrong type, not only are our actions affected thereby,
but also we exert a silent influence that assists in driving the right
type of friends, opportunity, success and every possible good away
from us. The reverse also is equally true. By right thoughts and a
correct mental attitude we naturally attract to us all the good of
which our present life is capable.

  [9] This may seem, at first sight, to be a sweeping statement, but
      two homely illustrations will prove its reasonableness. First
      we will take the case of a man committed to prison for
      law-breaking. His environment is obviously due to his wrong
      actions, the latter being the offspring of his thoughts, for
      all actions spring from thoughts. Next let us take the case
      of a man who is the trusted head of an efficient business.
      Obviously his position is the result of his actions, for he
      has climbed to it by hard work and faithful service, all due
      in the first place to constructive thinking and a right attitude
      of mind.

The Bible tells us that as a man thinketh in his heart so is he. It
is equally true to say that as a man _is_, so does he _think_, and,
that as he thinks, so do his outer life and circumstances become.
Therefore, as a man _is_, so is his environment. This may sound rather
metaphysical, but it is really quite simple, and proof meets us at
every turn. Take a man from slumdom and put him in nice surroundings,
and note what happens. Very soon he either drifts back to a slum or
turns his new house into a slum dwelling. Take a man of a higher type,
and put him in a slum, and soon he will either leave the slum or
change his slum dwelling into a more decent habitation. Put a slut
in a mansion, and she will turn it into a pig-sty, but put a woman
of a higher type in a hovel and she will make it clean enough to
entertain royalty. Therefore, before you can change a person's
environment it is necessary to change inwardly the person himself.
When a man becomes inwardly changed and filled with new ambitions,
ideals and hopes, he, in course of time, rises above his sordid
surroundings and _attracts to himself an environment that corresponds
to his new state of mind_. It would be useless to tidy up the house
of a slut for her, for she would soon make it like a pig-sty again,
but if you could get a new ideal of neatness, cleanliness, order and
spotlessness into her mind, she would not rest satisfied until her
immediate environment corresponded, in some measure at least, to her
mental ideal or image.

Very often, the failures of a man's life, and its disharmonies and
poverty, either comparative or real, are outward symbols of his
weakness of character. He may have ability in plenty, but he may lack
application or steadfastness, and thus he fails in all his
undertakings, and has to be kept by his wife and daughters. He will
assure you that his circumstances are due to ill-fortune, but the
actual cause of his failure is in his character, or, rather, lack
of character.

If, therefore, a man's poverty and lack, or financial difficulties
are due to weakness of character which manifest in his work and
dealings with others, in the form of inefficiency, poor service and
bad judgment, it follows that he, himself, must change before his
circumstances can be permanently altered for the better. The
difficulty in dealing with unsuccessful people is in getting them
to realize that they, themselves, are the cause of all their troubles.
[10] Until, however, they do realize this, their case is hopeless,
and it is impossible to help them, but when they acknowledge that
the fault is theirs, they can be shown that there is a remedy for
their ills and a way out of their difficulties, by means of
self-improvement. Let them then search for hidden weaknesses, and
build up those weak places in their character, such as lack of grit,
determination, steadfastness, persistence, patience, probity,
decision, which are the cause of their troubles, and they will find
that their circumstances will gradually change for the better.
Everything comes from within--first within, then out, this is the
law--therefore the change must always take place within.

 [10] See also "The Fundamentals of True Success," by the same author
      and published by The Science of Thought Press, Chichester.

Going more deeply into the subject and becoming more metaphysical,
it is necessary to point out that the cause of all manifestation is
Mind. We have already seen that a man's mind and character are
reflected in his circumstances; now let us think, for a moment, about
the Mind that is Infinite. The whole universe, which is, of course,
infinite in extent, has its origin in the Divine Mind, and _is
contained within this Infinite Mind_, just in the same way that you
can hold a mental picture in your own mind. God's Universe, _as it
is imaged in the Divine Mind_, is perfect. We see it as imperfect,
because we only receive a finite sense-perception of that which is
perfect and infinite, from this forming, in our minds, an image that
is necessarily imperfect and finite, which we project outwards, and,
not knowing any better, think is real. But the universe, _as imaged
in the Divine Mind_, and as it actually is in reality, is both
infinite and perfect: it is also infinitely perfect. There is no
poverty or lack in a universe that is infinitely perfect, whole and
complete in the Divine Mind. Poverty and lack have their origin in
the mind of man: they have no place in the Mind of God.

We cannot, in a little elementary work of this kind, go more deeply
into this extremely fascinating subject. Sufficient if we say here
that the only Reality is infinite perfection and wholeness, therefore
there cannot be any lack at all (in reality). The obvious lack and
poverty that we see around us are the product of the human mind. Those
who live in a consciousness of poverty and lack, go through life
closely fettered by limitation. They can never escape from poverty,
it dogs their footsteps like their shadow. In fact, it is a shadow
or reflection, in the outer life, of their state of mind and mental
attitude.

On the other hand, those who live in a consciousness of sufficiency,
are not troubled about supply. Their circumstances reflect their type
of mind and mental attitude. It does not follow that they will be
rich, for many of them prefer to live from hand to mouth, and quite
large numbers of people have no desire whatever to possess wealth
of any kind, but they have no worry about supply, for their needs
are always met by sufficiency.

Many of our readers look upon the possession of wealth as an iniquity.
Personally, I do not see how, at this stage, it can be altogether
avoided. Capital is necessary for the conducting of business and for
the carrying out of enterprises, but, as far as the hoarding of wealth
is concerned, I certainly think that it is both unwise and
unnecessary. There is nothing more deadening to the spiritual life
than riches. There is always hope for the drunkard and the harlot,
but it is most difficult although, of course, not impossible, for
one who is burdened by wealth to enter the kingdom of heaven. Some
are able to do so, but they are allowed to enter simply because they
hold their wealth as of no importance, merely as something of which
they are stewards for a season.

The hoarding of wealth is just as unnecessary as poverty. They are
both based upon a fundamental error. This error is in thinking that
all supply, being material, must necessarily have a material source:
that it is limited in quantity, and therefore must be grabbed at and
fought over. The truth is, of course, that the source of supply is
Spiritual, and therefore without limit; consequently, one who realizes
the truth has no thoughts of poverty or lack, and ceases to fear it.
On the other hand, he has no incentive to hoard or to grab wealth,
for of what use are riches to one whose supply is for ever assured?

All who enter into this truth regarding supply, either despise riches
or hold them very lightly indeed. They cease to have any desire for
wealth. Why should they have any such desire? People hanker after
wealth because they fear poverty with a deadly fear, and long for
wealth because they think that its possession would release them from
their fears. When, however, they know the truth, they also KNOW that
their wants will always be supplied, therefore they no longer desire
wealth and its cares and responsibilities.

Wealth is just as abnormal as poverty. Our Lord showed this to be
the case by choosing to be poor (but not in poverty) and by His
teaching in the Sermon on the Mount. What Jesus promised was adequate
supply, but not wealth or riches, to those who had sufficient faith
in their "Heavenly Father." Many people live this planless life of
utter dependence upon their Spiritual Source. They never become rich,
but all their needs are supplied. Something always arrives in time
to meet their requirements. Such a life requires a very live and
active faith, but its results are as certain as the rising of the
sun.

An understanding of the truth regarding supply is a necessary
foundation for the faith without which the planless life is
impossible. It is necessary to _know_ the utter falseness and
unreality of poverty and lack before we can trust in Divine Providence
or the working of Spiritual (at the same time, mental) law. It is
necessary to know that the universe is Spiritual: that God is Spirit,
in whom we live and move and have our being, and that because we are
a part, very small, but yet a part, of the Whole, all our wants, all
through the ages, must be supplied. Supply, sufficient for all our
needs, is the reality. Poverty and lack, the product of lack of faith,
of fear, of ignorance, of weakness of character, have their origin
in the human mind, and are the unreality--the negative which has no
permanence or reality.

When we have learnt the truth, it is necessary to live in the
Consciousness of it, and to think and act and praise God as though
sufficiency were already ours. Not to spend money that we cannot
afford to spend, nor to incur debt, but to live mentally in an
atmosphere of abundant supply. We have to remember that the change
in consciousness must take place first and become well-established,
before its effects can be seen to manifest in the outer life.

The entering of this higher consciousness where we know and realize
the truth, viz., that the Source of all our supply is Spirit, and
that the Divine Source is limitless, is not easy, although it is less
difficult to some than to others. It demands constant mental activity
and watchfulness: it requires persistence and perseverance in right
thinking, yet it is possible to those who are in earnest. By living
in the consciousness of God's Supply and exercising a lively faith,
the life becomes affected, principally due to both conscious and
unconscious change of action.

Having dealt with the esoteric or inner side of the subject of supply,
I will now treat it more from the outer or practical side, the latter
being, of course, just as important as the former.

The teaching of this chapter does not discourage industry and thrift,
far from it. After the Lord Christ had fed the five thousand, all
the leavings were carefully collected so that nothing should be
wasted. This is in accord with Universal law. There is a law of
economy both in the natural and spiritual worlds. Nature appears,
on the surface, to be very wasteful and prodigal, but, actually, she
never wastes anything, if it can be avoided. Therefore, the action
of the disciples was in accord with universal law. What a lesson for
us! To be careful and saving is a mark of superiority both in mind
and character. The wastefulness of the helpless poor is notorious.
Those who are "well to do" are far more careful and conserving than
the very poor. There are exceptions, it is true, but the rule is that
a man who cannot save money has not it in him to command success in
life. Inability to deny himself certain things shows a weakness of
character and lack of purpose which make success impossible. Two men
that I knew very well built fortunes upon P5, which they saved out
of meagre earnings. It is always the start that is difficult: if you
cannot overcome the preliminary difficulties you have not the
steadfast purpose to hold your own in the battle of life. On the other
hand, once the initial difficulties have been overcome, it is not
difficult to get your barque into the currents of prosperity. When
once you realize that there is unlimited abundance in which you can
share: when once you learn to live in the consciousness of this
abundance, at the same time living within your present income and
doing your present work as well as it is possible for it to be done,
you have set out on the path to affluence. One who realizes and really
believes that there is abundance and plenty for _him_, puts into
operation a powerful law which will surely bring opportunity to him,
sooner or later. Many, however, ruin their hopes by not knowing that
for a time they must live a kind of double life. They must be opulent
in consciousness, but careful and thrifty in actual practice. The
time will come when their means will largely increase, then, if they
are wise, they will live on part of their income, instead of living
up to it. This will give them a wide margin for charitable purposes,
for the taking up of further opportunities and for extensions. Many
business men have to let golden opportunities pass, simply because
they have saved little or nothing, owing to lavish private
expenditure, or they have to let other people in to share their
schemes who, in addition to taking a large share of the profits may
prove a serious handicap and hindrance in other ways.

While in its essence, the Source of Supply is spiritual, it comes
to us through material channels, and, in order to have a share in
it, it is necessary to earn it. We have to give something in exchange
for what we draw from life in the way of supply. We must give in order
to receive, and what we give must be something that the world wants
or needs.

The secret of supply is, then, to realize that there is unlimited
abundance and to live in the consciousness of it, as completely as
though no material channels existed, and, at the same time, to work
as zealously and be as careful as though there were no such thing
as spiritual supply. At the same time we must give the world something
that it wants, or otherwise serve in some useful capacity, exercising
honesty, probity and justice in all our affairs. It is folly to expect
abundance to drop ready-made in our lap; it must be earned by
intelligent and faithful service. [11]

 [11] This subject is treated fully in "The Fundamentals of True
      Success," by the same author. Published by The Science of
      Thought Press, Chichester.

Being a retired business man who started life with nothing, not even
good health, I have looked at this subject from a business man's point
of view. The principle applies, however, to every walk in life, and
each reader can adapt the teaching of this lesson to his or her
particular needs.




CHAPTER VIII.

THE POWERS AND LIMITATIONS OF THE SUB-CONSCIOUS MIND.


The sub-conscious mind is the mind of Nature. It possesses
extraordinary powers and intelligence, but no inspiration. It is
instinctive: it is animal: it is natural: but there is nothing
god-like about it--it is of the earth and the physical plane. It can
be described as the inner forces of Nature resident within our body.
Having said this we have said nearly all there is to be said about
the sub-conscious, yet this is the mind of which some people have
made a veritable god.

The sub-conscious mind, if led aright, is a very good friend, reducing
all repeated thoughts and actions into habit, which, in time, become
settled and part of the very life itself. Thus, by conscious right
thinking and conscious right action, a good habit is formed, which
becomes, in course of time, practically automatic. This, of course,
builds up the character, which, in turn, affects the life. It will
be seen then, how important is the right use of this willing and
faithful servant. It is no god, it has no inspiration, but it is a
very useful servant, as we shall see.

Most of our actions or movements are done or made sub-consciously.
The reason that "practice makes perfect" is that the sub-conscious
mind learns to do the task, and, by so doing, takes it off our hands.
How difficult it is to learn to drive a motor-car. How carefully,
at first, we have to double de-clutch and obtain the right engine
speed for a noiseless "change," yet, after a time, the whole action
is performed sub-consciously. It is the same with pianoforte playing.
Many players, some better than others, can play the most difficult
classical music without _consciously_ recalling it to mind. As soon
as they _try to remember_ the whole "piece" leaves them, but as long
as they leave the whole matter to the sub-conscious (which never
forgets) they can keep on playing. I and my conscious mind are not
doing much of the actual writing of this book. We think the thoughts
and have something to do with the formation of the sentences, but
the sub-conscious mind writes them down. If I had to think of each
word and letter, my task would be hopeless, and I should become half
dead with fatigue.

The sub-conscious mind, however, is even more helpful, for it does
the bulk of our thinking, and can be taught to do a great deal more.
If we had to think everything out laboriously, according to the laws
of logic, life would be unbearable. Instead of this our sub-conscious
mind does the bulk or our thinking, and, if we give it a chance, will
do it in an extremely accurate manner, strictly according to the laws
of logic and _without the slightest fatigue_. The more that we train
the sub-conscious to do our ordinary thinking for us, the less we
suffer from fatigue. Fatigue is unknown to the sub-conscious mind,
therefore we can never tire it or overwork it.

The sub-conscious mind can be made to do more and more work for us
if we will delegate definite work for it to deal with. One who has
learnt thought control, who can take up a matter, consider it in all
its bearings, and then dismiss the subject from his conscious thought,
is able to increase his efficiency a hundred per cent., and reduce
his mental fatigue almost to vanishing point. Instead of laboriously
working out his problems and worrying and scheming over them, he
simply dismisses them to his sub-conscious mind to be dealt with by
a master mind which works unceasingly, with great rapidity, extreme
accuracy and entirely without effort. It is necessary, however, to
give the sub-conscious every available information, for it possesses
no inspiration or super-human wisdom, but works out logically,
according to the facts supplied to it.

This great, natural, untiring "mind downstairs," as it has been
called, is also capable of doing even more useful work still. A writer
or speaker, or preacher can collect notes and ideas for his article,
book, speech or sermon, and pass them down to his sub-conscious mind
with orders that they be arranged in suitable order, division,
sub-division and so on. When he comes either to write or prepare the
notes of his speech or sermon, he will find all the work done for
him, and all that he has to do is to write it down, entirely without
effort or fatigue.

Again, a business man who has learnt to make use of his sub-conscious
mind in this way, need not juggle or worry or fatigue himself by
planning and scheming for the future. All that he need do is to submit
the facts to the "greater mind downstairs," and all the planning will
be done for him, entirely without effort, and far more efficiently
than he would have done it through laborious conscious thinking.

The following, which has just been brought to my notice, is a striking
confirmation of the teaching of this chapter.

In a recent issue of _Collier's Magazine_, an interview with Henry
Ford appeared. He spoke of the way with which big business men deal
with problems, and pointed out that they did not spend a lot of time
pondering and puzzling over plans or ideas. He said: "An idea comes
to us: we think of it for a little while, and then _we put it in the
pot to boil_. We let it simmer for a time, and then take it out."
What Henry Ford means, of course, is precisely what we have been
saying, viz., that the idea or problem is dismissed to the
sub-conscious mind, which works it out, and presents it to the
conscious mind for judgment.

Yet again, an inventor or one who is constructing something
mechanical, can make use of the sub-conscious mind in precisely the
same way. Let him sum up the whole problem, arrange all his facts
and available information, and pass them all to his sub-conscious
mind, when, if a successful result is within the range of possibility,
an answer or idea will be forthcoming. All this being done, mark you,
without any effort whatever.

All this may seem, especially to some readers, rather wonderful and
far-fetched, yet there is nothing occult or mysterious about it. I
am perfectly sure that there is no great writer, politician or
business man who does not make use of his sub-conscious mind in this
way. He probably does so unconsciously, but his procedure is the same.
Some employ the whole of their mind naturally. These become men of
achievement, who occupy responsible positions, and who bear immense
burdens without strain, worry or care. Responsibility sits lightly
upon them, and they are serene and untroubled when in positions, and
when confronted by tasks and difficulties, such as would drive an
ordinary individual out of his mind. Such men develop their powers
of attention and concentration (anyone who is in earnest can do this)
to a very high degree. They are at great pains to get to the root
of a problem, and obtain all the available data possible, but, after
that, it is their sub-conscious mind that does all the work, and which
arrives at a decision.

While it comes natural to a few to use their sub-conscious mind in
the correct way, the majority of people find themselves unable to
do so. Such, however, can acquire the art by training. First, it is
necessary to learn thought-control, so as to be able to take up a
problem or dismiss it entirely from the mind _at will_. When a problem
is passed on to the sub-conscious to be worked out, the subject must
be dismissed entirely from the conscious mind. The problem must not
be worried over, nor the thoughts allowed to dwell upon it; it must
be left entirely to the sub-conscious. Second, every possible detail
and information connected with the problem must be grasped by the
conscious mind, and the whole matter, pro and con, visualized before
being passed to the sub-conscious. It will be seen, then, that
thought-control of a high order is necessary, also powers of attention
and concentration. These can all be developed by anyone who is really
in earnest.

A good way of starting the use of the sub-conscious mind is to hold
the problem in the mind just as one is going to sleep. There must
not, upon any account, be any attempt made to solve the problem or
to worry over it. Instead, the main facts of the case, on both sides,
must be marshalled, and the case presented to the sub-conscious mind
in much the same way as you would place it before your lawyer. Having
done this, dismiss the whole matter to your sub-conscious mind, and
in most cases you will find in the morning that a solution has been
arrived at without any effort or fatigue on your part.

This, of course, is only one of the many ways in which the
sub-conscious mind can, and does, serve its master, or the one who
should be master. This great invisible force of Nature is for ever
working. Whatever ideal is held in the mind becomes woven into the
life through the tireless working of the sub-conscious mind. Only
set your attention upon high and lofty achievement, and you will focus
all the invisible inward forces of Nature upon its accomplishment.
In course of time you will reap as you sow. If you will direct your
attention into the right channel, backing it up with energetic,
conscious action, your sub-conscious will help you day and night,
thus making success and achievement possible.




CHAPTER IX.

THE USE OF THE SPIRITUAL OR SUPER-CONSCIOUS MIND.


We have already seen that the sub-conscious mind, wonderful though
it be, is instinctive merely, lacking inspiration and what we call
originality.

All inspiration comes from the Universal Mind, via the super-conscious.
All poets and inspired writers get their inspiration in this way.
This higher mind is not recognized by Psychologists, but it has long
been known to searchers for spiritual truth.

What we get from the sub-conscious is the outcome of facts and
knowledge supplied to it. What we get from the super-conscious is
direct inspiration from higher planes. This higher mind might also
be called the Mind of Illumination, for those who can enter into it
become illumined, being able to know the Truth and to see things as
they really are, and not as they falsely appear to the senses.

This limited consciousness in which we live is bounded by our five
senses. The universe that we see around us is partly real and partly
an illusion. The real universe is Spiritual and infinite: what we
sense is a limited, partial conception of a fragment of it. Our
limited, finite conception of the universe is entirely misleading
and erroneous, and so long as we rely on sense evidence and the human
mind, we remain in darkness and uncertainty. When, however, we can
rise into the super-conscious realm, our consciousness expands,
transcending the senses and the limitations of the physical plane.

The Spiritual mind is, of course, only accessible to those who are
more delicately attuned to its finer vibrations. Nothing that is worth
having can be had without effort, and it is only after much
self-discipline that it becomes possible for the student to raise
his consciousness to this higher realm and understand life from the
standpoint of the Universal Mind.

There is nothing, either mystical or psychical, about the use of this
higher mind. One who makes use of it becomes spiritually-minded, that
is all. He does not go into trances, nor need he become clairvoyant:
he simply remains a sane, normal individual, with this difference
only--he makes use of more of his mind than does the ordinary
individual.

One who is able to use this higher mind develops that which has been
termed "the divine quality of originality." If ever a person is to
rise above the dead level of mediocrity it must be through direct
inspiration from higher planes, through his super-conscious mind.
If ever a person is to bring forth a new idea which shall enrich
humanity and add to the common good, it must come through the higher
mind.

One who is properly attuned, becomes, through the super-conscious
mind, a recipient of knowledge that is above human, and wisdom that
is divine. He knows by direct knowing: he becomes wise through an
influx of Divine Wisdom. He is able to distinguish between the real
and the sham, between the gold and the dross: he is also able to see
and recognize the right path in life--a thing utterly impossible to
the mind of the senses--and to tread it, thus being led into the only
true success and real good of which his life is capable.

Let it be said here that all Wisdom must come from within. While
books and the written word may be helpful, it is the Spirit within
the reader that illumines the word, and makes it real and true to
the seeker after Wisdom. One who realizes that he is illumined within
by the Divine Spirit, and that this alone can bring him into real
knowledge is well advanced on the path that leads to realization.

The wisdom of the human mind always leads to disappointment. It is
based on the evidence of the senses, which is erroneous, therefore
its findings must always be lacking in _real_ wisdom. One who relies
upon the inspiration of Divine Wisdom has often to decide to take
a course of action which, apparently, is opposed to his best
interests. Yet, if he follows the inward Wisdom, he finds that he
is always guided aright, and, later, has cause to be devoutly thankful
that he followed the gleam.




CHAPTER X.

CHARACTER BUILDING AND THE OVERCOMING OF HABIT.


Character building is the greatest object in life. It has been said
that character is the only thing we can take with us when we depart
this life. This is perfectly true, therefore the object of all
religion (not religiousness), mental training and development should
be the building of character. A religion that does not build up
character is worthless. Those who think that they can "flop" through
life, avoid, as far as possible, its discipline, make no effort to
improve their character, and through believing in a certain creed
can miraculously become perfect, simply by dying, are deceiving
themselves. We do not become "perfect," _i.e._, of a strong and
perfect character, either by believing in a creed or through dying,
but by attainment. God helps those who help themselves, and those
people who will not strive after better things cut themselves off
from all the glorious and wonderful possibilities of attainment.

Before, however, thinking about such lofty things as entering the
Path of Attainment, and becoming changed into, and modelled after
the Divine Image, the average person may wish to know how to overcome
bad habits and weaknesses of character which are keeping him down
in life, and, possibly, undermining his health. Most people are
conscious of some wrong habits that ought to be overcome, and
weaknesses of character which should be eradicated. Possibly they
have fought against their habits or weaknesses for years, prayed until
they are tired of praying, made innumerable attempts at turning over
a new leaf, yet all in vain, for they are as firmly in the toils as
ever. Many people give up the struggle and endeavour to lead a sort
of Jekyll and Hyde existence, being outwardly a Christian or righteous
person, but inwardly something quite different. Yet they find no
satisfaction in this dual life, for they know that they are drifting
towards an abyss.

Yet there is a way of escape that is open to all. The Infinite One
has provided man with powers that are apparently unlimited: powers
which can be used either to build up the life and character or to
destroy them. These powers are those of the sub-conscious mind. This
mind is a reservoir of unlimited, tireless forces, and becomes, if
we use it aright, our best friend, or, if we mis-use it, our worst
enemy.

Every time a bad action is indulged in, wonderful changes take place
in the nervous system, and energy becomes stored up in certain cells,
so as to make it easier to do the wrong act on a future occasion.
It is equally true that every time a good action is done, similar
changes, but in a reverse direction, take place, that make the doing
of the same action easier in the future. This explains the tremendous
power of habit. Our body, brain and nervous system become changed,
either for the worse or the better, according to the type of action
indulged in.

We do not yet fully realize what a wonderful adventure life is. We
are entrusted with tremendous powers, and by their use or mis-use
we can either destroy ourselves or build up our character in every
possible direction. What a responsibility, yet what a glorious
opportunity!

In order, however, to find a way of escape from evil habit and
weaknesses of character, we must go deeper than actual deeds, for
actions are effects of hidden causes. The cause of all action is
thought. A thought, someone has said, is an action in the process
of being born. It is true that we possess primitive desires and
impulses, but these can be transmuted into noble actions and high
achievement simply by directing the thoughts and attention to higher
and better things. For instance, the powers of sex become transmuted
into brain power if the thoughts and attention are completely
transferred from sex to intellectual pursuits. If, however, the
thoughts are allowed to dwell upon sex or passion, then the kingdom
becomes divided against itself, and man begins to drift towards the
abyss. The strain of modern life is filling our asylums, yet there
are those who can work fifteen or even eighteen hours a day and thrive
on it, although engaged in severely-trying brain work. These have
learnt to transmute their lower powers into higher. This is not done
by means of esoteric or occult practices, but by obeying the Divine
Injunction to set our affections on things above. In other words,
to keep our thoughts and attention fixed upon higher and better aims,
ambitions and pursuits.

It is impossible to overcome bad habits by fighting them, for the
more we fight them the stronger they become. The injunction to "resist
not evil" is very applicable to habit. The way of escape is not by
fighting evil or wrong habit, no matter what its character may be,
but by concentrating upon building a good habit that shall cut the
ground from under the feet of the bad one, or by turning the attention
to higher and better things.

Whatever we fix our attention upon, or whatever it is that we
idealize, our sub-conscious mind endeavours to actualize and make
real in our life. By fighting a habit we direct sub-conscious
attention to it, and this is fatal. If, however, we turn our whole
attention to something entirely different and which is higher and
better, all the powers of the sub-conscious are directed towards the
production, in the life and body, of the new object of attention.

We see, therefore, that we do not have to overcome habit. If we did
our task would be hopeless, for the human will is helpless before
the power of the sub-conscious mind. The sub-conscious powers can
be led by the imagination, but they cannot be coerced by the will.
The will must be used not to fight the habit, but in raising and
directing the attention to something higher and better. By this means
a new habit is formed. The attention of the sub-conscious mind is
taken away from the bad habit, and all its powers directed towards
the creation of a new and better one. The sub-conscious does not care
what the habit is. It is indifferent as to whether it is good or bad.
It is just as willing to produce a good habit as a bad one. We, each
of us, therefore, hold our fate in our own hands. We can, by
controlling our thoughts and imagination and by directing our
attention to better things, focus all the powers of the sub-conscious
on the building up of good habits, or, on the other hand, we can,
by allowing our thoughts and mental pictures to dwell upon undesirable
things and our attention to be directed to low or weak ideals, fall
into undesirable habits. The power that produces the habits is the
same in each case; it is the way in which this power is directed that
is the vital and essential thing.

It is very necessary to point out that right thinking and correct
use of the imagination must be accompanied by corresponding right
action. Many people make use of auto-suggestion and expect it to
destroy their bad habits and build up better ones, but it never will,
or can do so, unaided. Auto-suggestion is useless if it is not
followed by constructive action. Young people should expend their
energies in physical culture and games. Older people should interest
themselves in hobbies and intellectual pursuits. It is only advanced
students who can control their thoughts so that they can govern their
life forces by mental means. Those less advanced, when attacked by
evil or weak thoughts, must get up and _do_ something quite different,
and thus get their minds off the forbidden subject and interested
in the new object of attention. It is a case of directing the desires
and life forces into different channels, by controlling the thoughts
and attention. Here is seen the value of true religion, for it brings
fresh ideals into the life and directs the attention to higher and
better things. The writer realizes that a change must take place in
the heart of the individual before he can desire these better things.
When, however, this change has taken place, the battle has only just
begun, for each one has to work out his own salvation.

At first, then, most people will find it necessary to do something
in order to attract their attention and guide their thoughts to
something quite different from the forbidden subject. Later on,
however, when they become more advanced in the science of right
thinking, they will be able to direct their thoughts into any desired
direction. This necessitates constant vigilance. Each thought has
to be carefully scrutinized before being allowed to pass the threshold
of the mind. By reversing every negative or unworthy or ignoble
thought into its opposite, a change is wrought in the brain and
nervous system. The cells formerly used for wrong thinking and for
the production of wrong action go out of use as new cells are brought
into use for the production of right action.

This stage leads to one higher still, when it becomes a settled habit
to reverse bad thoughts into good ones and perform right actions
instead of bad or weak ones. The power of the sub-conscious mind,
which at one time seemed so evil, produces right action more or less
automatically. When once the habit of cleaning the teeth is
established there is experienced an uncomfortable feeling until they
have been attended to. When once a dirty person has learnt to wash
himself thoroughly and keep himself decent, he will feel uncomfortable
if he gets dirty. The same rule applies in the more important things
and habits of life. If those who are in the bondage of habit will
only direct their thoughts and attention to the building up of good
habits, their old weaknesses will die a natural death.

It must not be thought that the victory over life-long habits is easy.
It may seem so at first, but sooner or later temptation will come
with added force, which may result in a sad fall. If this should
happen it is most important that too much attention should not be
paid to the incident. Instead, the beginner should pick himself up,
and, making a mental note of the immediate cause of his downfall,
thus benefiting by the experience, press on again towards freedom.
It is most helpful to realize that not only is the sub-conscious mind
willing to be guided aright, if we will only persevere long enough
(until persevering itself becomes a habit), but that we also have
behind us all the Spiritual powers of God. The Infinite One sees to
it that the odds are not overwhelmingly against us. Our difficulties
are not insuperable, although they may appear to be so. We can always
win through if we faint not. Heaven looks on with sympathetic interest
and rejoices with the struggler when he succeeds, and mourns with
him when he fails. The struggle is a stiff one, for it is only by
this that the seeker after God can become strong in character, but
the victory can always be won. When the situation appears hopeless,
let the struggling one remember that there is a way of escape
somewhere, and that God, who is his freedom and deliverer, will reveal
it to him if he faints not. If all who seek deliverance will realize
that the Power of the Infinite is on their side, and that they are
bound to become victors if they will only keep on, they must succeed.
And what a joy is theirs! There is no happiness quite like that which
comes to one who has fought the good fight and overcome habit and
weaknesses of character.

May every reader experience this supreme joy of overcoming.




CHAPTER XI.

HAPPINESS AND JOY.


Deep down in every heart is an unquenchable desire for happiness. The
advanced soul desires happiness just as much as the pleasure-seeking
worldling, the difference between them is simply that the former,
through knowledge and experience, does not search for happiness,
knowing that it can never be found by direct seeking, but finds it
through service and love to others and in victory over self; while
the latter seeks happiness, like a will-o'-the-wisp, in every form
of pleasure, and finds it not.

Man is never satisfied with his life: he is for ever seeking something
that is better. Until he learns wisdom, he looks for it in pleasure,
in sense gratification of various kinds, in wealth, luxury and
possession. The less evolved a man is the more convinced he is that
happiness can be gained in these ways, and the lower are his desires.
For instance, those who form what is called the underworld of our
cities, seek happiness in vice and debauchery. Those who are more
evolved seek pleasure in more refined things, hoping to find happiness
in intellectual pursuits, friendships, and in pure human loves. These
more evolved types get much more pleasure through the senses than
do those who are more elemental, but they are capable also of greater
and more acute suffering. They can derive great pleasure from a
picture gallery, whereas a savage would see nothing interesting at
all: they can also suffer from things which a savage would not be
capable of feeling. Yet, in spite of this developed refinement and
ability to derive pleasure from art, science, literature, etc.,
happiness is still as far off as ever. All attempts at finding
happiness lead finally to "emptiness." There is no satisfaction,
either in wealth and all that it can command, getting on in life,
or in fame and power. They allure at first and promise happiness,
but they fail us, and finally are seen to be but vanity and vexation
of spirit.

This desire for happiness is good, for it leads us through innumerable
experiences so that the soul can realize, by practical experience,
the emptiness of all self-seeking, and thus learn wisdom. After
running the whole gamut of experience the soul learns at last that
happiness is not something that can be found by seeking it, but is
an inward mental state.

Although work, well done, brings a quiet sense of satisfaction, and
success in one's career may also be a source of gratification for
a short time, yet even these cannot satisfy the deep longing of the
soul.

Happiness, however, is to be found in service. Not if we seek
happiness in service, and serve in order to be happy, but if we serve
others for the sake of serving we find the only happiness that will
endure and satisfy.

One has only to observe the lives of those who are always selfishly
seeking and grabbing, who are hard in their dealings, and always
"looking after number one," in order to see how impossible it is for
self-seekers to be happy. It does not matter whether they acquire
riches or remain poor--they are equally unhappy. In contrast to this,
you have only to go out of your way to do a kind and perfectly
disinterested action and experience the glow of sheer happiness that
it brings, in order to realize that you are dealing with a law of
life that is as sure and unalterable as the law of gravitation.

There must be a purpose in life, and this must have for its object
the betterment of the lives of others, either few or many. The law
of service must be obeyed, otherwise there can be no happiness. This
may fill some readers with dismay, for they may be employed in an
occupation that apparently does no good to anybody. They may feel
that if they were engaged in some noble enterprise for the uplift
of humanity, then they could truly serve, but in their present
occupation this is impossible. To think thus is very natural, yet
the truth is we can all obey the law of service, and can begin now,
in our present occupation, no matter what it may be. We have only
to do our daily work, not as a task which must be "got through," in
order to bring us a living, or because it is expected of us that we
should work, but as an offering of love to life and the world, in
order to come into harmony with the great law of service. Our ideas
of values with regard to occupations are altogether erroneous, from
the "inner wisdom" point of view. The scrubbing of a doorstep, if
faithfully done in a true spirit of service, is of as much value and
real importance as the writing of a deathless poem, or dying for one's
country. We can never truthfully say that one act of service is of
greater value, or is more important than another. All that the higher
law looks at is the _motive_. Therefore, if your motive is right,
you can be engaged in the humblest and, apparently, most useless
occupation, and yet be happy because you satisfy the law of service.

Another road to happiness is the conquest of the lower nature, the
overcoming of weaknesses, the climbing to higher and better things.
There is intense happiness in realizing daily that old habits are
being overthrown, weak points in the character built up, and an
ever-increasing state of liberty and freedom entered into. Thank God,
we do not have to remain as we once were, but can progress upwards,
indefinitely, for there is no limit to our upward climb.

But there is a state that is far higher than happiness, and this is
JOY. Happiness comes through service and overcoming, but joy comes
only to one who realizes his oneness with his Divine Source. The
_reality_ is ineffable joy. Behind this world of shadows is the real,
spiritual world of splendour and delight. When the soul, after its
immense journey through matter, time and space, at last finds its
way back to its Divine Source, it becomes aware of this intense joy,
too great to be described in words. It not only realizes that the
_reality_ is joy, and the universe filled, not with groans or sighing,
but with the sweet, quiet laughter of freed souls! it also is filled
itself with this ineffable joy.

What has all this got to do with practical, everyday life, it may
be asked? Everything, for the one who possesses this quiet joy can
never be defeated in life's battles. He has something within him that
can never be quenched and which will lead him from victory to victory.




CHAPTER XII.

THE USE AND MIS-USE OF MENTAL AND SPIRITUAL POWERS.


The average individual knows nothing of mental forces, and, although
he may suffer from the effects of unconscious wrong thinking, yet
he is in no danger of making deliberate mis-use of the inner powers.
One, however, who has learnt how to use these interior forces must
be very careful to use them aright or he will find that the invisible
powers of mind and spirit are far more powerful and destructive than
dynamite. It is not meant by this that he can blow himself up thereby,
but it does mean that he can injure himself, not only in this life,
but for ages to come, and, in addition, seriously retard his spiritual
evolution.

All use of the mind to coerce other people or to influence them by
means of suggestion, not for their benefit, but for your advantage,
is highly destructive, not to them actually, _but to you_. On the
face of it, it looks an easy road to success and prosperity, but,
actually, it leads to failure and poverty. The mis-use of the mental
powers in this way is really a form of black magic, and the fate of
all black magicians is very terrible. Even the use of the mind to
coerce other people _for their good_ is not desirable. It never does
any real good, although it may seem beneficial for a time, and its
use, therefore, is to be deprecated. Healing, so-called, by
hetero-suggestion, is not permanent, for as soon as the healer ceases
to "pump" suggestion into the patient the latter begins to relapse
into his former state. Far better results accrue if the patient is
taught to use auto or self-suggestion for himself. It is seen, then,
that the use of the mind to influence others is distinctly harmful
if it is used selfishly, and of no real use if used unselfishly.
Hypnotism is harmful, no matter which way it is used, and is also
detrimental to the patient. Because of this some of our more
thoughtful neurologists have given up its use.

We have no right to endeavour to influence other people by the use
of our inner forces, even if our object is their good. Each soul has
the right to live its life in its own way, and choose for itself
either good or evil. That is the object of life, so that each evolving
soul should learn wisdom through the lessons learnt as a result of
its own mistakes. Far worse is it if others are coerced, not in order
to help them, but to defraud them or to make them buy goods they do
not require, or sign agreements they would not otherwise put their
name to.

One who mis-uses his mental and spiritual powers literally smashes
his life up. He works against the laws of life and the universe, and
encompasses his own ruin.

There is, however, a far more subtle way of mis-using the mental
and spiritual forces than by coercion, mind domination and
hetero-suggestion. This method is equally destructive, and if
persisted in builds up a painful future. With this method other people
are not influenced or dominated, but the finer forces of Nature are
coerced by the human will. Mental demands are made on the invisible
substance from which, we are told, all things are made, and wealth
is compelled to appear. In addition to this, sickness, so it is
claimed, is banished, and the invisible forces of life are compelled
to operate in such a way as to make life's pathway a bed of roses,
without thorns, so that life becomes shorn of all its discipline and
experience.

Its devotees "enter the Silence," and there visualize exactly what
they think they want, and compel it to appear, in material form, by
the strength of their desire or through the exercise of their will.

Some followers of this cult may be able to make an apparent success
of it, but I have never yet met any. If they do, however, they will
live to regret it, for they are merely practitioners of black magic.
Their efforts are of the same nature as sorcery. All such methods
build up a heavy debt of future suffering, and seriously hinder the
soul in its evolutionary journey.

Entering the Silence is a good thing: it is really entering the inner
silence of the soul, the inner sanctuary where the Divine Spirit
abides in fulness. To mis-use this inward power for selfish and
material ends, and for forcing our human will upon life, so as to
make it conform to what _we_ think it ought to be is a crime of the
first magnitude, which can result only in ultimate failure and
disaster.




CHAPTER XIII.

OVERCOMING LIMITATIONS AND AWAKENING INWARD POWERS.


Limitations can be overcome through a realization of Truth. When we
say this it is taken for granted that every effort will be made on
the physical plane. It is necessary to bathe, exercise and breathe
fresh air in order to be well: it is equally necessary to work hard,
and to give the best of which we are capable, in service, in exchange
for that which we receive in the way of supply, if we are to be
successful. If you keep a gardener, you must pay him. The money that
you pay him is part of what you have earned by the sweat of your
brain. Therefore you exchange the work of your brain for the labour
of his hands, and you are mutually helped and helpful to one another,
both giving and receiving, and each one serving life according to
his ability. Taking all this for granted, we will pass on to the
metaphysical side of our subject. This, by the way, is vastly the
more important, but the outer, practical work is indispensable
nevertheless.

In order to overcome limitations it is necessary to know the Truth
and to live in the consciousness of It. For instance, if ill-health
is our limitation, then, in order to become free it is necessary that
we live in the consciousness of the Wholeness of God and His Divine
Idea. If our limitation be restricted means, it is necessary that
we live in the consciousness of the inexhaustible and unlimited nature
of the Substance from which the Creator brings everything into
manifestation. If our limitation is disharmony and unhappiness, then
we must become attuned to the Divine harmony in such a way and to
such an extent as to cause it to be reflected into the outward life.
No matter what our limitation may be, we can find liberation and
deliverance by looking to our Divine Source, realizing that in the
Perfect Reality all our wants are supplied, and then living in the
consciousness of this truth.

Ill-health is, apart from physical causes, an outward sign of an
inward warfare or disharmony, caused by wrong thoughts, emotions,
beliefs and attitude of mind and soul towards life and God. In other
words, the life is lived in an "error" consciousness of disease and
sickness. First, the inward life has to be adjusted in such a way
as to harmonize with the laws of our own being and the Divine purpose
of life. There must be an inward surrender to the love principle,
after which the thoughts must be brought under control so that
health-destroying emotions may no longer impair the health. Further,
the whole consciousness must, as often as possible, be raised to a
realization of the perfect Wholeness which is the reality. If this
course is persevered with, a consciousness of health and wholeness
becomes a permanent mental state, with the result that health becomes
manifested in the life. The outward life is always a reflection or
external manifestation of what we are within, or our state of
consciousness. Therefore everything depends upon which kind of
consciousness it is in which we live.

One who lives in the mental atmosphere of Divine Wholeness, health
and harmony, unconsciously directs all the inner forces of nature
into health channels. On the other hand, one who lives in a mental
atmosphere of ill-health, as sick and unhealthy people very often
do, unconsciously directs all his sub-conscious activities in such
a way as to produce sickness and disease.

Again, with regard to lack of means, this state also can be overcome,
spiritually, only by living in a higher consciousness of abundance
and sufficiency. This affects, unconsciously, every action in such
a way as to bring about a better state of affairs. On the other hand,
one who lives in a mental atmosphere of limitation and lack,
unconsciously directs all his actions towards the production, in his
life, of penury and restricted means.

The same rule applies, no matter what the limitations of one's life
may be. Freedom can be gained only by realizing the truth about life
and being. When we realize the truth, live in the consciousness of
it, and become obedient to the laws of life and being, the life
becomes increasingly free. This does not mean that if we are plain
of feature, and of a stumpy figure, that we shall become beautiful
and graceful; but it does mean that these so-called drawbacks will
no longer fetter us, and that others will see in us something far
better than mere regularity of feature and beauty of form. When the
soul is _alive_ and the life filled with love, the homeliest face
becomes attractive. Neither does it mean that we shall not suffer
bereavements and sorrows, difficulties and adversities, but it does
mean that we shall cease intensifying these things and creating
further troubles by taking life's discipline in the wrong spirit.
It also means that we shall be able to overcome all life's
difficulties and trials, become a conqueror in the strife, and, in
so doing, build up character. Thus the storms of life, instead of
destroying us, can succeed only in _making us stronger_. Thus our
fate depends not on the storms of life, but upon how we meet them.
If we give in to them, or, thinking that they are evil and not a
necessary discipline, rebel against them and resist them, then we
become shipwrecked on a desolate shore. If, however, we are armed
with the knowledge of truth we can set our sails in such a way as
to compel the storms of life actually to help us towards the desired
haven.

The first step in the direction of knowledge of the truth is right
thinking. Every negative thought must be transmuted into its positive
opposite, [12] for instance, hate and dislike into love and goodwill,
fear into confident trust, poverty into abundance, evil into absolute
good, and so on. This will be found to be not easy, but it is
possible, and the power to control one's thoughts increases if one
perseveres continually, with the passing of the years. A beginner
cannot, naturally, expect to be able to exercise the same control
as one who has been perseveringly seeking self-mastery for years,
but he can make substantial progress and learn from day to day.

 [12] See also "The Power of Thought" and "The Way of Escape," by
      the same author and publisher.

The result of thinking in this way is surprising. The reversal of
thought may appear at first to be simplicity itself, and to lead
nowhere in particular, but after a time the vastness of the subject
becomes almost appalling. The cultivation and practice of right
thinking gradually lead to a knowledge of the Truth. Not an
intellectual knowledge of truth, but a realization, by the soul, of
_the_ Truth. This is the knowing of the Truth which sets men free.
We can then look through all the ages and know that all is well. The
heavy burden which has oppressed us so long, rolls from our shoulders,
and we become free.


  AROUSING INWARD POWERS.


Man is heir to wonderful and illimitable powers, but until he becomes
aware of them and consciously identifies himself with them, they lie
dormant and unexpressed, and might just as well not exist at all as
far as their use to man, in his unawakened state, is concerned. When,
however, man becomes awakened to the great truth that he is a
spiritual being: when he learns that the little petty self and finite
personality are not his real self at all, but merely a mask to the
real man: when he realizes that the Spiritual Ego, a true Divine Spark
of, or branch or twig of the Eternal Logos, [13] is _his real Self_:
when he understands that his body is not himself, that his mind is
not himself, that even his soul is not himself, being but vehicles
through which he seeks expression, but that he is spirit, deathless,
diseaseless, eternal, forming an integral part of the One Spirit and
being identical with It, he enters a new life of almost boundless
power.

 [13] "I am the Vine, ye are the branches."--Jesus.

It is unwise to engage in any mystical practices in an attempt to
"force" development and unfoldment. Mystic trances are highly
dangerous and are also unnecessary. Psychic experiences and the
awakening of psychic centres are also dangerous and lead away from
our goal. Breathing exercises, whose object is to awaken inward
powers, are _highly dangerous_ and are to be condemned in consequence.
The cultivation of negative passivity such as inhibiting all thought
and making oneself quite passive and open to any influence, is also
highly dangerous and should be strictly avoided.

In place of all these unwise practices a short time should be set
aside each night and also morning, if possible, for getting into touch
with Reality. You should then endeavour to realize that the body,
mind and soul are but vehicles of expression, mere servants of the
true Self or Ego. This will bring about in time, a consciousness of
identity with the One Eternal Spirit. What Jesus called "our Father
in Heaven."

One might proceed after this fashion:--

"My body is not myself, but is merely something that enables me to
live this material life and gain experience.

"My mind is not myself, but merely an instrument which I use and which
obeys my will.

"My soul is not myself, but merely a garment of my spirit.

"My will is not myself, but is something of which I, the true Self,
make use."

And so on. By this means you gradually approach the great truth which
cannot be put into words and which can only become yours through
realization or inward spiritual understanding.

In addition one can use a positive statement of Truth, reverently,
but with full confidence, such as: "I am a branch in the True Vine."

In course of time you will become possessed of a feeling of tremendous
and unlimited power and security. This is a great responsibility for
this power must be used only in service and not for selfish purposes.
If it is used for the acquisition of wealth and the gaining of
temporal power, great disaster will be the inevitable result. Yet,
if used aright, it is bound to have a great, though unconscious,
influence for good on the life, and for this you are not responsible.
Constantly endeavour to serve and bless others, then, because you
do not seek them, crowds of blessings will come into your life
unbidden, great happiness being one of the chief. Having found the
kingdom of heaven it will be your experience that all needed good
will be added unto you.

This power may also be used to strengthen character, to overcome in
the conflicts of the soul, and to build up the spiritual body which
will be our vehicle of expression in higher realms.


  THE END.





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